MEDITATION, DEATH, REFUGE AND KARMA SHANTIDEVA MEDITATION CENTER, NYC OCT 23 NOV 8, 2015 VEN. ROBINA COURTIN

Transcription

1 MEDITATION, DEATH, REFUGE AND KARMA SHANTIDEVA MEDITATION CENTER, NYC OCT 23 NOV 8, 2015 VEN. ROBINA COURTIN

2

3 Produced in New York for the students of FPMT s Shantideva Meditation Center at teachings by Ven. Robina Courtin, October 27 November 8, Thanks to Wisdom Publications for the teachings in chapters 3 9, which are excerpted from Lama Zopa Rinpoche s book, How to Help Your Loved Ones Enjoy Death and Go Happily to Their Next Rebirth WHICH CAN BE DOWNLOADED FREE FROM FPMT.ORG/DEATH Wisdom will publish this book as How to Enjoy Death in wisdompubs.org Thanks to Lama Yeshe Wisdom Archive for the teachings in chapters 1 and 12. lamayeshe.com Painting of Shakyamuni Buddha by Jane Seidlitz.

4 CONTENTS THE MIND 1. The Pure Nature of Our Mind 5 2. What Is Meditation? 8 IMPERMANENCE AND DEATH 3. Everyone Dies, So There s No Need To Be Afraid We Must Prepare For Death What Happens at Death? The Stages of Death, Intermediate State, and Rebirth The Twelve Links of Dependent Arising at the Time of Death Death Is What the Yogis Have Been Waiting For Helping Others at the Time of Death is a Big Responsibility 41 REFUGE AND KARMA 10. Refuge in Buddha, Dharma, and Sangha Karma: We Create Our Own Reality 51 WISDOM 12. You Cannot Find the I Anywhere 62 4

5 1. THE PURE NATURE OF OUR MIND LAMA YESHE By contemplating our stream of consciousness in meditation we can be led naturally to the spacious experience of nonduality. As we observe our thoughts carefully we will notice that they arise, abide and disappear themselves. There is no need to expel thoughts from our minds forcefully; just as each thought arises from the clear nature of mind, so too does it naturally dissolve back into this clear nature. When thoughts eventually dissolve in this way, we should keep our mind concentrated on the resulting clarity as undistractedly as we can. We should train ourselves not to become engrossed in any of the thoughts continuously arising in our mind. Our consciousness is like a vast ocean with plenty of space for thoughts and emotions to swim about in, and we should not allow our attention to be distracted by any of them. It does not matter if a certain fish is particularly beautiful or repulsive: without being distracted one way or the other we should remain focussed on our mind s basic clarity. Even if a magnificent vision arises the kind we have been waiting years to see we should not engage it in conversation. We should, of course, remain aware of what is going on; the point is not to become so dullminded that we do not noticed anything. However, while remaining aware of thoughts as they arise, we should not become entranced by any of them. Instead, we should remain mindful of the underlying clarity out of which these thoughts arose. Why is it so important to contemplate the clarity of our consciousness in this way? Because, as we have seen again and again, the source of all our happiness and suffering, the root of both the pains of samsara and the bliss of nirvana, is the mind. And within the mind is our habitual wrong view our ignorant, insecure ego-

6 grasping that holds onto the hallucination of concrete selfexistence as if it were reality. The way to break the spell of this hallucination is to see the illusory nature of things and recognize that all phenomena are nothing but fleeting appearances arising in the clear space of mind. Thus the more we contemplate clarity of our own consciousness, the less we hold onto any appearance as being concrete and real - and the less we suffer. By watching our thoughts come and go in this way, we move ever closer to the correct view of emptiness. Seemingly concrete appearances will arise, remain for awhile and then disappear back into the clear nature of mind. As each thought disappears in this way, we should train in this type of not seeing, the more familiar we become with the clear spaciousness of mind. Then, even when extremely destructive thoughts and emotions such as anger and jealousy arise, we will remain in contact with the underlying purity of our consciousness. This purity is always with us and whatever delusions we may experience are only superficial obscurations that will eventually pass, leaving us with the essentially clear nature of our mind. When you contemplate your own consciousness with intense awareness, leaving aside all thoughts of good and bad, you are automatically led to the experience of non-duality. How is this possible? Think of it like this: the clean, clear blue sky is like consciousness, while the smoke and pollution pumped into the sky are like the unnatural, artificial concepts manufactured by egograsping ignorance. Now, even though we say the pollutants are contaminating the atmosphere, the sky never really becomes contaminated by the pollution. The sky and the pollution each retain their own characteristic nature. In other words, on a fundamental level the sky remains unaffected no matter how much toxic energy enters it. The proof of this is that when conditions change the sky can become clear once again. In the same way, no matter how many problems may be created by artificial ego concepts, they never affect the clean, clear nature of 6

7 our consciousness itself. From the relative point of view, our consciousness remains pure because its clear nature never becomes mixed with the nature of confusion. From an ultimate point of view as well, our consciousness always remains clear and pure. The non-dual characteristic of the mind is never damaged by the dualistic concepts that arise in it. In this respect consciousness is pure, always was pure and will always remain pure. 7

8 2. WHAT IS MEDITATION? VEN ROBINA COURTIN The Tibetan word for meditation is gom, which translates as to familiarize, or to habituate. In this sense, meditation is a psychological process of familiarizing, habituating, oneself with two things: that which is positive or virtuous and that which is true or real. Right now, according to Buddha, our minds are thoroughly habituated with the exact opposite: that which is the negative or nonvirtuous and that which is not true all the nonsense made up by the ego, by attachment, anger, jealousy, pride and the rest, which causes us suffering, to experience life in a deluded, distorted, fearful way, and to harm others. Our finding it hard to change from the negative to the positive shows what our minds are familiar with at the moment. A person using Buddha s methods is, essentially, attempting to develop their goodness and lessen the neuroses. Buddha has found from his own experience that love, wisdom, kindness, generosity, etc. are at the core of our being and, in fact, define us; and that the neuroses, which we assume are natural, in fact do not define us, are not innate, and thus can be removed. Given this, we need to train in two kinds of meditation, two ways of using our mind in meditation. Buddha s expertise is the mind. CONCENTRATION MEDITATION The first is called stabilization or concentration meditation; the second is called insight meditation. It s a practical, doable process. Stabilization meditation is a method for concentrating the mind. The short-term benefits of even moderate success are enormous in our efforts to not follow all the thoughts, we inevitably get to see 8

9 more deeply and more clearly the contents of our mind, a crucial step in the job of unravelling and deconstructing them and using logic to argue with their absurd stories. But the longterm goal is the point: the development of a very refined, focused level of awareness, bringing it to a degree of clarity and wisdom and joy that we can t even imagine as possible according to the modern assuptions about the mind. It s a tried and tested method that has been around for thousands of years and is doable by anyone. INSIGHT MEDITATION Even though the benefits of single-pointed concentration are huge, it s just the beginning. We can now begin the work of developing insight. Insight into what? According to Buddha, because our mind is full of misconceptions about reality that things are permanent, whereas they re impermanent; that things happen to us without cause from our side, whereas they happen according to our past actions; that the outside world is the source of my happiness and suffering, whereas my own mind is; that our own self and all other phenomena have an inherent nature, whereas they don t; and so on then we need to develop insight into how things actually are. Because these delusions, these misconceptions are so deep, so intuitive, we need to develop very refined concentration and thus a very refined level of mental ability to cut through them. Essentially, this is a cognitive process. Having thoroughly studied and thought about the teachings, we take whatever topic we want to develop insight into karma, emptiness, impermanence, how anger works, whatever and analyze it, deconstruct it, arguing with ego s deluded view. Put simply, we think about it. But when the mind has laser-like focus it s infinitely more capable of doing the deconstructing, and the analysis will trigger an insight, which we then hold with our concentration. 9

10 In this way we gradually familiarize ourselves develop insight into the way things actually are, lessening our own suffering and, just naturally, increasing our contentment and confidence and compassion for others. These same tools, of concentration and analysis, are also used in visualization meditation; instead of thinking, however, one visualizes the Buddha and then focuses on that internal image as a method for developing within ourselves the perfect qualities embodied by the Buddha, our own innate potential. PREPARING FOR MEDITATION Kathleen McDonald From How to Meditate, Wisdom Publications Sit comfortably in either the seven-point posture or some other recommended position. Spend a few minutes settling your body and mind. Finding a quiet place is probably difficult in prison; if not, make a firm decision to keep you mind as focused as you can, not to get distracted by the noise. Decide which meditation you will do and for how long you will meditate, and determine not to do anything else for that period of time. It is traditional to prostrate three times before sitting down to meditate. Prostration counteracts pride. It expresses our acceptance that we have work to do, problems to solve, and a long way to go in our inner development. It is not necessarily an act of submission to something external, but a recognition that the potential for wholeness and perfection lies within us. We are prostrating to our own true nature, which we want to awaken through meditation. If done with this understanding, prostration helps put the mind in the right state for meditation. 10

11 MOTIVATE Check up on your thoughts. Why do you want to meditate? What do you hope to achieve? As with any activity, the clearer and more firmly we set our goal, the stronger is our motivation and the more likely we are to succeed. A short-term goal of meditation is simply to calm down and relax. More far-reaching is the aim eventually to penetrate through to a complete understanding of the nature of reality as an antidote to unhappiness and dissatisfaction. However, the most altruistic and thus the best aim of meditation is to achieve enlightenment in order to help others gain it, too. This is the most far-reaching objective the Mahayana motivation and inevitably the other goals will be reached on the way. Whichever your motivation, think it through clearly before proceeding with your meditation. If you feel it would help your practice you can say the Refuge and Offering prayers on page 99. Some people find that reciting prayers, either mentally or verbally, induces a good frame of mind for meditation by reminding them of the wisdom an other qualities they want to achieve. If you do pray, reflect o the meaning of each prayer so that it flows naturally from your heart. DEDICATE Each time you meditate, even for just a few minutes, you create positive energy and develop some degree of insight. The effects of this energy and insight are determined by your thoughts and attitudes as you move from meditation to ordinary activity. If you finish the session in an unhappy frame of mind or rush off too quickly, much of the energy is likely to be lost. Before you leave your meditation seat, take a few minutes to recall your reasons and motivation for doing the session and dedicate your energy and insight to the fulfillment of these objectives. Clear dedication in this way stabilizes the insight and ensures that results come. 11

12 And don t forget to bring the good experiences of the meditation into your daily activities. Instead of acting and reacting impulsively and following your thoughts and feelings here and there, watch your mind carefully, be aware, and try to deal skillfully with problems as they arise. If you can do this each day, your meditation has been successful. If you are unable to sit on the floor in any of these positions, you can meditate in a chair or on a low, slanted bench. The important thing is to be comfortable. POSTURE Mind and body are interdependent. Because the state of one affects the state of the other, a correct sitting posture is emphasized for meditation. The seven-point posture, used by experienced meditators for centuries, is recommended as the best way to help gain a calm, clear state of mind. However, if sitting cross-legged is not comfortable, it is fine to sit in a chair. 1. Legs If possible, sit with your legs crossed in the vajra, or full lotus, position where each foot is placed, sole upward, on the thigh of the opposite leg. This position is difficult to maintain but by practicing each day you will find that your body slowly adapts and you are able to sit this way for increasingly longer periods. The vajra posture gives the best support to the body, but is not essential. An alternative position is the half-lotus where the left foot is on the floor under the right leg and the right foot on top of the left thigh. You can also sit in a simple cross-legged posture with both feet on the floor. A firm cushion under the buttocks will enable you to keep your back straight and sit longer without getting pins-and-needles in your legs and feet. 12

13 2. Arms Hold your hands loosely on your lap, about two inches below the navel, right hand on top of the left, palms upward, with the fingers aligned. The two hands should be slightly cupped so that the tips of the thumbs meet to form a triangle. Shoulders and arms should be relaxed. Your arms should not be pressed against your body but held a few inches away to allow circulation of air: this helps to prevent sleepiness. 3. Back Your back is most important. It should be straight, held relaxed and lightly upright, as if the vertebrae were a pile of coins. It might be difficult in the beginning, but in time it will become natural and you will notice the benefits: your energy will flow more freely, you won t feel sluggish, and you will be able to sit comfortably in meditation for increasingly longer periods. 4. Eyes New meditators often find it easier to concentrate with their eyes fully closed. This is quite acceptable. However, it is recommended that you leave your eyes slightly open to admit a little light, and direct your gaze downwards. Closing your eyes may be an invitation to sluggishness, sleep or dream-like images, all of which hinder meditation. 5. Jaw Your jaw should be relaxed and teeth slightly apart, not clenched. Your mouth should also be relaxed, with the lips together lightly. 6. Tongue The tip of your tongue should touch the palate just behind the upper teeth. This reduces the flow of saliva and thus the need to swallow, both of which are hindrances as your concentration increases and you sit in meditation for longer periods. 7. Head Your neck should be bent forward a little so that your gaze is directed naturally towards the floor in front of you. If your head is held too high you may have problems with mental wandering and 13

14 agitation, and if dropped too low you could experience mental heaviness or sleepiness. This seven-point posture is most conducive to clear, unobstructed contemplation. You might find it difficult in the beginning, but it is a good idea to go through each point at the start of your session and try to maintain the correct posture for a few minutes. With familiarity it will feel more natural and you will begin to notice its benefits. The practice of hatha yoga or other physical disciplines can be a great help in loosening tight muscles and joints, which can make it easier to sit well. 14

15 3. EVERYONE DIES, SO THERE S NO NEED TO BE AFRAID WE WILL DIE, BUT WE DON T BELIEVE IT One thing we can be sure of is that we will die. But we have this feeling that we won t die. It might not be spoken, it might be quite unconscious, but we live with this belief all the time. We say to our friends, See you next week! and the assumption is I won t die. We work one more hour in order to get our pay and the assumption is we will still be alive on payday. Every day we live with this belief we won t die. Right up until the day we die we carry around this belief in permanence, like a heavy weight, which totally deceives us, blinding us to reality. DEATH BELIEVES IN EQUAL OPPORTUNITY Nobody escapes death. It is not a class thing, or a race thing, it does not depend on where we live, what education we have, or how much money we have in the bank. Death believes totally in equal opportunity. A president or a rich executive is as likely to die as a beggar; a college professor is as likely to die as an illiterate farmer. Think of the people you know who have died: your friends, your parents, your aunts and uncles, your grandparents and great grandparents, perhaps even your children or grandchildren. Go back through your family tree, as far back as you can. Generation upon generation of your family have come before you, hundreds and hundreds of people, and yet how many survive now? Four? Five? Not many, I am sure. Of the remaining family members, whose turn will be next? Nobody knows. Perhaps you have a rich parent or grandparent and you expect to inherit their money and property. Don t count on it! Maybe you have a ninety-year-old grandmother, but she might have 15

16 to attend your funeral. Nothing is certain except the fact that in a hundred years none of your current family will be alive. In the history of this world there has never been one person who has escaped death. If we think of the billions of humans who have lived on this planet from the very first humans, we will see that not one has been able to stay alive forever. A few have been able to prolong their lives a little; many, many have shortened theirs a lot; but all have had to die. Not one human being, not one sentient being, since the evolution of life has been able to hold on indefinitely to that most precious thing called life. THERE IS NOWHWERE TO HIDE Nobody escapes death and there is nowhere in the world or beyond the world where we can go to escape death. Not even Disneyland! We can go to Disneyland to stay forever young and we will still age at the same rate and we will still die. We can build the deepest, thickest fallout shelter to protect ourselves from the nuclear bombs that could destroy us, like so many Americans did in the middle of the last century, but we cannot escape death. None of those Americans died from an atomic bomb, but most died, and those still alive will die one day. We can bury ourselves in the middle of a huge mountain made of diamonds, something so solid and indestructible, but that will not stop death. There is no sanctuary that will hide us from death. Even if we leave the Earth we won t leave death behind. We can buy a ticket on a rocket that will take us to other planets and even out of the solar system, maybe even to another galaxy, but when we get there death will be waiting for us. LIFE IS SLIPPING AWAY EVERY DAY And the reality is with every passing second we are getting closer to death. In A Guide to the Bodhisattva s Way of Life, Shantideva says, 16

17 Remaining neither day nor night, Life is always slipping by And never getting any longer, Why will death not come to one like me? IN FACT, WE COULD DIE TODAY And not only is death definite; the time of our death is most uncertain. Death can happen at any moment, from our next breath to many years from now. We just don t know. If we think about all the certainties in life our next birthday, tonight s dinner, our favorite television program on Friday we will see that they are just assumptions, because no matter how probable they might be to happen we might very well not be here to experience them. Whether we say it or not, there is the thought that we are healthy and young and that s even if we re sixty and that life is pretty good and it will continue just like this. To feel we won t die is dangerous and to think that we won t die soon because we are not old or sick is wrong. All around us we will see that young, healthy people die any time. Babies die, teenagers die; at any age, for any reason, our life can suddenly cease. WE HAVE NO CHOICE: WE MUST PREPARE FOR DEATH, THEN THERE IS NOTHING TO FEAR Living in denial of the fact that we will die causes so many of our problems. If we don t prepare for death, our life will be full of dissatisfaction. Elvis Presley was rich and loved by millions and yet during his last show he was crying and miserable because he knew he had wasted his life. He had made so many records and he was better known that anybody else in the world, but he could see how empty his life had been. It is tragic, but this is the story of so many people, famous and unknown. If we can t stop death and we can t, at least not until we have cut 17

18 the root of samsara, of death and rebirth then the only other thing we can do is prepare for death. When we die the consciousness will not cease to exist. That is a basic fact of karma. Our consciousness existed before this human life and will continue to exist after the destruction of this body. In fact, our consciousness is beginningless. Right now we have the freedom to think about what is worthwhile in life and to change our life so it is truly meaningful. Then we will be ready to die with a happy mind, to die with satisfaction. Excerpted from Lama Zopa Rinpoche s book, How to Help Your Loved Ones Enjoy Death and Go Happily to Their Next Rebirth. 18

19 4. WE MUST PREPARE FOR DEATH BY LAMA ZOPA RINPOCHE OUR GREATEST GIFT TO OTHERS When suddenly one day one of your loved ones dies and you don t know what to do to help, you ll feel so confused, so lost. Recently a Buddhist student of mine told me that this is what happened for her when her father died unexpectedly. That made me think that knowing how to help others at the time of death is such important education to have. As you get older, you ll definitely hear about people dying your family will die, your friends will die (your enemies too!) so you will need to be prepared to help. This doesn t just apply to people who work with the dying; everyone should learn to know how to help. Helping our loved ones at the time of death is the best service we can offer them, our greatest gift. Why? Because death is the most important time of life: it s at death that the next rebirth is determined. By providing the right support, the right environment, you can help your loved one die peacefully, with virtuous thoughts, and thus have a good rebirth. BEFORE YOU HELP OTHERS AT DEATH, YOU NEED TO PREPARE FOR YOUR OWN DEATH Before you can help someone else you need to learn how to prepare for your own death. If you look at your mind and how much attachment you have, I think you will see that there is a lot of work to be done before you face death, and this is true of almost everybody. Have you freed yourself from attachment to your possessions? To your loved one and friends? To your career and reputation? Could you separate from your body happily tomorrow? 19

20 But preparing for a happy death depends not just on practices at the time of death; a happy death depends upon how we live our life every day, every moment. Practicing patience when someone is angry with us or provokes us or disrespects us, for example, is practical preparation for death. Practicing like this every day protects us from creating negative karma, and that makes death lighter, less fearful. The future depends on the present. Practicing every day and preparing for the time of your death is far more important than going to the hospital to check the body, because death can happen at any time even for healthy people. Today, many people have died, healthy as well as unhealthy. When you know how to die with full confidence that you won t be reborn in the lower realms, that definitely you will have a good rebirth, a good future; that death is just change, that you re leaving this old, sick body for a new, healthy one then you are qualified to help others who are dying. You will be able to explain things skillfully, according to their minds. You will create the right conditions so that it s easy for their minds to be transformed into virtue at the time of death. You will know how to help them die with a happy mind. And not only that: once you re familiar with what to do you can tell others what they can do to help you at the time of your own death. DEATH IS EASY WHEN WE VE GIVEN UP ATTACHMENT Death itself is not what causes fear. It is simply the consciousness leaving the body; one labels death on that event. There is no terrifying death from its own side; the terrifying death is made up by our own mind. We have made death terrifying. What causes the worry and fear, what makes death so difficult is attachment, desire, clinging: to this life, to the body, possessions, family, friends and so forth. This clinging makes death difficult, bringing so much worry and fear. And we cause this ourselves. 20

21 ATTACHMENT IS THE MAIN PUSH BEHIND SAMSARA In relation to taking refuge in the Dharma, the Refuge prayer mentions the supreme cessation of attachment when it talks about the cessation of suffering and its causes it doesn t say cessation of anger, it doesn t say cessation of ignorance, it doesn t say cessation of pride, and so forth (there are many delusions). Why specifically attachment? Because it s the main push behind samsara, this cycle of death and rebirth; the main cause. There is attachment that motivates negative actions, which cause rebirth in the lower realms. Then there is attachment to wanting to be reborn in the human realm, for example, as a result of which we create virtuous karma, which causes that rebirth. And then, as described in the twelve links of dependent arising, at the time of death the eighth and ninth links, craving and grasping strong attachment, in other words arise and nourish the seed that was left on the mental continuum by the past karma (the second link) because of the root ignorance (the first), making it ready to produce the next life. So you can see that even the nearest cause of the next rebirth in samsara is this attachment at the time of death. It is what ties us to samsara continuously, has been tying us to samsara continuously, and will continue to tie us to samara, because our consciousness has existed since beginningless time and will continue to exist forever. Until we have cut the causes of samsara, body after body will keep coming, like the assembly line in a car factory. Excerpted from Lama Zopa Rinpoche s book, How to Help Your Loved Ones Enjoy Death and Go Happily to Their Next Rebirth. 21

22 5. WHAT HAPPENS AT DEATH? BY LAMA ZOPA RINPOCHE WHEN DOES DEATH OCCUR? Death occurs when the consciousness, the mind, separates from the body. Even when the breath has stopped this is what is called the outer breath or the brain doesn t function, or the heart doesn t beat, the person is not dead until the mind, the consciousness, leaves the body. There is still the inner breath, and for this to stop and the consciousness to leave the body can take anywhere from a few seconds to three days after the outer breath has ceased (or even longer for experienced meditators). Dr. Adrian Feldmann, an Australian medical doctor who s one of the most senior FPMT monks, explained how he saw a person whose heart had stopped, who was clinically dead, but who started to function again. There are many, many stories like this. These things happen because it s hard to tell when a person has died if you go by just the heart or the breath or brain activity. THE COMPONENTS OF A PERSON In order to better understand the process of death, it s helpful to understand what makes up a person, the one who dies. FIVE AGGREGATES Buddha explained that a person is made up of five aggregates : form, feeling, discrimination, compounding aggregates, and consciousness. Form refers to our body. Feeling and discrimination are two of the mental factors that we experience day to day; all the rest, such as 22

23 jealousy, patience, and love, etc., are included in compounding aggregates. Consciousness refers to the six consciousnesses: the five senses and mental consciousness. FOUR ELEMENTS Our body is made up of the four elements of earth, water, fire, and wind. GROSS, SUBTLE, AND EXTREMELY SUBTLE BODY AND MIND, OR CONSCIOUSNESS According to the explanations in highest tantra, there is gross body, subtle body, and extremely subtle, or very subtle, body conjoined respectively with gross consciousness, subtle consciousness, and extremely subtle, or very subtle, consciousness. The gross body is this one that we can see; the subtle one is made up of channels, winds, and drops; the extremely subtle body is subtle wind. The sense consciousnesses are gross consciousness. Subtle consciousness includes the various conceptual states of mind called the eighty superstitions, as well as the minds of white appearance, red appearance or increase, and black, or dark, appearance. Finally, there is extremely subtle consciousness, or the mind of clear light. CHANNELS, WINDS, AND CHAKRAS The wind energies of the subtle body more subtle than the air we breathe carry our mind through a system of 72,000 channels throughout the body. It is said that our consciousness, our mind, rides on these winds. The main channels are the central channel and the right and left channels. They are in the centre of the body, measuring between the two breasts, and a little closer to the back. At various points along these channels there are chakras, the main ones being at the crown, the throat, the heart, the navel and the tip of the sex organ. The two 23

24 side channels do not run straight down either side of the central channel but wrap around it at the chakras, forming knots. RED AND WHITE DROPS At the moment of conception in our mother s womb, our consciousness mixed with the red drop, or bodhichitta, from the mother and the white drop from the father. The essence of this conjoined white and red bodhichitta known as the indestructible drop, with its red and white halves, the size of a tiny bean abides in the very centre of our heart chakra. Part of the white bodhichitta also abides at the crown chakra and part of the red at the navel chakra. Our extremely subtle consciousness resides in the indestructible drop. THE CLEAR LIGHT MIND OF DEATH While we are alive, the knots at the chakras prevent the winds from entering into and flowing in the central channel. Otherwise these various winds and the states of mind associated with them would all dissolve into the indestructible drop at the heart chakra, at which point our extremely subtle consciousness, the mind of clear light, would manifest and with it we could meditate on emptiness and thus free ourselves from all delusions, eventually becoming enlightened. Throughout their lives the great meditators train their minds to do this. Lama Yeshe, for example, in his daily tantric practice was able to experience the various visions of the dissolution process that occur naturally at death; in other words, he didn t need to wait until death to experience them. Lama was able to open the chakras, causing the winds to enter into and flow in the central channel and dissolve at the heart chakra, and thus could meditate in the clear light. Therefore, at the time of death the great yogis can remain in meditation in the clear light for as long as they like, which is what happened with Lama. Excerpted from Lama Zopa Rinpoche s book, How to Help Your Loved Ones Enjoy Death and Go Happily to Their Next Rebirth. 24

25 6. THE STAGES OF DEATH, INTERMEDIATE STATE, AND REBIRTH BY LAMA ZOPA RINPOCHE Even though we all go through the eight stages at the time of death, what I describe here is a gradual death. Those who die violently or suddenly go through the stages very quickly. And sometimes in a violent death the mind could leave the body immediately and go straight to the intermediate state. As I mentioned, the great meditators, those who have deeply familiarized themselves with these stages in meditation during their lives, can recognize the stages of death as they occur and can meditate on emptiness throughout. But ordinary people don t recognize them. (We go through these stages every time we sleep too, but we don t recognize them then, either.) It s like when you re looking at a person, let s say, but your mind is concentrating on another object, a sound for example, or you re thinking of something else, and even though the person is in front of you, you simply don t see them. It s the same at death. We don t recognize the visions that occur at each stage of this evolution first this, then that, then that; now the clear light, now the intermediate state, etc. because of the pollution of our ignorance and our uncontrolled mind. Even though we might know these stages intellectually, not having trained our minds in the meditation techniques during our lifetime and not having created enough virtuous karma or purified our minds, we can t recognize these experiences as they occur. But it s possible. 25

26 GROSS CONSCIOUSNESS (1) THE VISION OF A MIRAGE As the aggregate of form dissolves your body becomes thinner and your limbs become loose and unmanageable. As the mirror-like wisdom dissolves these and the other four wisdoms are labeled according to the function of the senses your ability to see many objects at the same time, as a mirror reflects many objects together, ceases; and you cannot see the forms of people and objects clearly. As the earth element dissolves you feel as if you are sinking; you might even reach up as if to hold on to something. As the eye sense base dissolves you can no longer open or close your eyes. If your eyes are open they will remain like that without blinking: this is a sign that you will die within one or two hours. In fact, this is the nearest sign of death. This is what happened with Lama Yeshe during the last couple of hours before he passed away: he was unable to close his eyes. And I ve seen it in other dying people. As the inner subtle form dissolves your body loses its strength completely, and it loses its radiance. You will have a vision of a mirage, an inner vision, like water shimmering in the heat. Your vision blurs; everything seems watery and wavy, like a mirage in the distance. (2) THE VISION OF SMOKE As the aggregate of feeling dissolves you can no longer experience the three kinds of feelings: pleasure, pain, and indifference; you re indifferent to suffering and happiness. The wisdom of equanimity, which sees these three together, as having the same nature, dissolves. As the water element dissolves the liquids of your body dry up; your mouth feels very dry: this too is a sign that death could be within one or two hours. 26

27 As the ear sense base dissolves you can no longer distinguish sounds. As the inner sound dissolves you can no longer even hear the buzzing in your ears. You will have a vision of smoke, like a room filled with incense, or smoke from burning green wood swirling about. YOUR DYING THOUGHTS ACTIVATE THE KARMIC SEED THAT DETERMINES YOUR NEXT REBIRTH As Pabongka Rinpoche says in Liberation In the Palm of Your Hand, your dying thoughts activate the karma that will be the cause of your next rebirth, and the activators of this throwing karma are the eighth and ninth links, craving and grasping, as discussed in the twelve links of dependent arising in chapter 8. Rinpoche says that this takes place while the mind is still active and you can still recall virtue or be reminded of it by other people, which is now. At this point it is so important to be able to control the arising of the disturbing thoughts by remembering the guru, the teachings renunciation of samsara, karma, emptiness, loving kindness and great compassion, and the rest which gives us the chance to be born in a buddha s pure land or to take a perfect human rebirth. If our last gross thoughts are virtuous the throwing karma will be virtuous; if the last gross thoughts are non-virtuous the throwing karma will be non-virtuous. The karmic seed that ripens is whichever is heavier, the stronger habit which, as I mentioned, could have been planted hundreds, even millions, of lifetimes ago; if they re equal, the seed that was planted first will be the one that ripens. If we die with anger, say, or strong attachment to our life, our loved ones, etc., our birth will be only in the lower realms, nowhere else. Generally, attachment causes rebirth as a hungry ghost; ignorance causes rebirth as an animal, and anger as a hell being. In these lower realms we will experience unimaginable sufferings for an incredible length of time. The suffering in the human realm is nothing in comparison in fact, it s like great pleasure in 27

28 comparison. At this point, when dying with non-virtuous thoughts five things can occur, although not necessarily all five. They include soiling ourselves, our arms and legs thrashing about, screaming, blood coming from the ears, nose and mouth, and our eyes rolling up. If we have created very heavy negative karma, all five will happen and as we are dying we will have terrible visions of our future life. We will feel that we are moving from light into darkness. On the other hand, dying with a virtuous state of mind causes us to have a peaceful and happy death. In fact, if we re like the best spiritual practitioners we will be joyful at the time of death and will have a sense of passing from darkness into light. (3) THE VISION OF FIRE SPARKS As the aggregate of discrimination dissolves you can no longer recognize your friends and relatives. As the wisdom of discriminating awareness, or discernment, dissolves you cannot remember anyone s names; the people around you become blurs. As the fire element dissolves the body s heat gradually ceases; the capacity to digest food ceases. As the nose sense base dissolves, breathing in becomes difficult and weaker and breathing out becomes stronger and longer. As the inner sense of smell dissolves you can no longer smell anything. You will have a vision of fire sparks, like the sparks that come when you burn dry grass, or like starlight, or a sky filled with fireflies. HOW THE HEAT LEAVES THE BODY You can judge the type of rebirth you will take by where the heat in your body begins to cease. If you are dying with a positive attitude, which causes a happy rebirth, your feet will get cold first and the heat will eventually only be at the heart. If you are dying with fear or anger or attachment, for example, 28

29 which causes a suffering rebirth, the head will get cold first and, again, the heat will eventually only be at the heart. (4) THE VISION OF A FLAME As your aggregate of compounding aggregates dissolves you can no longer move your body, and your awareness of worldly activities and worldly success and their necessity cease. As your all-accomplishing, or completion, wisdom dissolves, even if you could hear a name you cannot remember its meaning. In our daily life we normally remember the meaning of something and then decide to do it; now you can t think of the meaning of anything. As your wind element dissolves your breathing stops. As your tongue sense base dissolves your tongue becomes short and thick and turns blue at the root: this, too, is a sign of imminent death. As your body sense base dissolves you can no longer experience soft or rough sensations. As your inner taste dissolves you can no longer taste anything. You will see a vision of a flame actually, according to Song Rinpoche, it is more like the light around the flame, a dim red-blue light. THE OUTER BREATH HAS NOW STOPPED During the final four stages of death, the last three of the twenty-five components gradually dissolve the aggregate of consciousness, the wisdom of the sphere of phenomena, and the mental sense base. SUBTLE CONSCIOUSNESS During the next three stages, the eighty superstitions various delusions; the dualistic, wrong conceptions gradually dissolve. (5) THE WHITE VISION The first thirty-three of the eighty superstitions cease. 29

30 The winds in the right and left channels move up and open the head chakra, loosening the knots there, and enter the central channel. This causes the white bodhichitta at the crown to melt and flow down the central channel to the heart, touching the central channel as it goes. Now you experience the white vision, the mind of white appearance, like very bright moonlight in autumn, or like the almost-white sky caused by the light of the rising moon when everything is covered with snow. Whereas the previous inner visions had some movement to them, this and the following ones are perfectly still. (6) THE RED VISION The next forty of the eighty superstitions dissolve. The winds in the right and left channels move down and open the sex and navel chakras, loosening the knots there, and enter the central channel. This causes the red bodhichitta at the navel to shoot up the central channel to the heart chakra, touching the central channel as it goes. Now you experience the red vision, the mind of red increase. It s like the clear red sky, just before the dawn breaks; or like a copper-red reflection in the sky, and it s perfectly still. (7) THE DARK VISION The final seven of the eighty superstitions dissolve. The red and white bodhichitta meet at the heart chakra, in the indestructible drop in the central channel, with its red and white halves. Now you experience the dark vision, the mind of dark appearance; it s as if you re falling into darkness. Or it s like a dark and empty sky or being in a dark room. At the beginning of this vision you have some awareness and 30

31 recognize an appearance of darkness, but then you become unconscious. EXTREMELY SUBTLE CONSCIOUSNESS (8) THE CLEAR LIGHT VISION Now the clear light vision appears. This is the subtlest level of mind, occurring only after all the grosser consciousnesses have ceased. It s like an autumn dawn, when the sky is so clear, no clouds, no dust. It is not bright like at noon, not red, and not dark. Nothing else appears. The yogis continue to meditate at this point and can stay as long as they like, as I mentioned in chapter 7 and which I discuss further in chapters 10 and 24. For ordinary people, who have no awareness of what is happening, it could be three days before the mind leaves the body. HOW THE MIND LEAVES THE BODY AT THE TIME OF DEATH Death occurs when the indestructible drop splits open and the extremely subtle mind and wind leave your heart chakra in the central channel and, depending on which rebirth you will take, exit the gross body at one point or another. If you will be reborn in a pure land of a buddha (or the formless realm), your mind leaves from the crown; if you will be reborn as a human being, your mind leaves from the eyes; as a hell being, from the anus; as an animal, from the sex organ; as a hungry ghost, from the mouth. The consciousness can also leave from the navel, ears, nose, and, I think, from midway between the eyebrows perhaps this would be the case for someone who will be reborn in the form realm. SIGNS OF DEATH When the mind leaves the body of a man, the white bodhichitta 31

32 continues down the central channel and leaves through the sex organ and the red continues up and leaves through the nostrils; in a woman the white bodhichitta goes up and leaves through the nostrils and the red bodhichitta goes down and leaves through the organ. This is the final sign that the mind has left the body, the actual death. (There are other signs.) THE INTERMEDIATE STATE The moment the indestructible drop splits open, your extremely subtle consciousness leaves from the heart chakra and becomes the intermediate state being s mind, even before it leaves the gross body. The extremely subtle wind that is the vehicle of the extremely subtle consciousness becomes the condition for the intermediate state being s mind and the very subtle consciousness becomes the condition for the intermediate stage being s body. You can see the world you just left, your relatives, and your dead body, but the karma is finished so you do not recognize any of it and have no desire to go back. You then go through the eight stages in reverse order: the dark vision, the red vision, the white vision, the eighty superstitions, etc., then take the body of the intermediate state being. This body, which is subtle and has no resistance to matter, is similar in appearance to the body of the next life. The longest time spent in the intermediate state is forty-nine days, but if after seven days rebirth hasn t happened yet you will experience what is called a small death, again taking a body in the intermediate state for a further seven days until another small death occurs or a new rebirth is found. If your mind is not clouded by delusions the intermediate state is a wonderful experience. It is even possible to attain enlightenment in the intermediate state, like Lama Tsongkhapa did. For a mind clouded by negativity the intermediate state is terrible. There is much fear as you experience karmically-created visions such as feeling pressed down by the earth, stuck in big cracks, being taken 32

33 by a sea wave, or being in a whirlpool or in a great fire. You suffer because of not recognizing these as visions, the projections of your deluded mind. If you could recognize this there would be less fear. You believe them to be true so there is extreme suffering. However, even if you have created much negative karma and are destined for the lower realms, there are special practices that can be done by lamas that can influence you in the intermediate state and cause you to take a favorable rebirth such as in a pure land of the buddhas, and jangwa. Of course, success very much depends on your connection with the lama doing the practice, on their skill, and on the heaviness of your obscurations. REBIRTH AS A HUMAN As I mentioned, the experience of being reborn is similar to the experience of waking up but whether we wake up to a pleasant day or a violent storm is another matter! If we are reborn in the lower realms the awakening will be a terrible one. If from the intermediate state you will take rebirth as a human you will see your future parents in sexual union. If you are to be born as a male you will be attracted to the mother and will have aversion for the father, and if as a female you will be attracted to the father and have aversion for the mother. Because of the habit, the karmic imprint, of attachment to sexual union, the intermediate state being will want to embrace, have sexual intercourse with, the one it s attracted to. But as it approaches it doesn t see the body of the parent, only the sexual organs, which causes anger to arise. This anger becomes the condition for the intermediate state being to die and its mind to enter the mother s womb. It is easy to see how ordinary birth is caused by delusions and karma. Excerpted from Lama Zopa Rinpoche s book, How to Help Your Loved Ones Enjoy Death and Go Happily to Their Next Rebirth. 33

34 7. THE TWELVE LINKS OF DEPENDENT ARISING AT THE TIME OF DEATH BY LAMA ZOPA RINPOCHE Cyclic existence operates through the twelve links of dependent arising. From (1) the ignorance that believes in inherent existence we create (2) compounded action, or karma, the imprints of which are left on our (3) consciousness. (Some authors of the scriptures also count the result consciousness that enters the fertilized egg.) Next is (4) name and form, name referring to the four mental aggregates and form to the physical, the egg and sperm, when the five come together in the womb. When they begin to develop as the fetus they are known as (5) the six sense bases. Then comes (6) contact, when the mind connects with external objects through the sense bases of the eyes, ears, and so forth, followed by (7) feeling in relation to those objects, either pleasant, unpleasant, or neutral, which gives rise to (8) craving and (9) grasping, then (10) becoming. Next is (11) birth, and finally there is (12) old age and death. THE TWELVE LINKS OF THIS PERFECT HUMAN REBIRTH Let us discuss the twelve links in relation to this human body that we have now. What caused our consciousness to join the egg and sperm in our mother s body? What made it go there? In past lives, because of ignorance we created both non-virtuous and virtuous karma, which planted seeds, left potentials, in the field of our consciousness. At the time of death of our life before this one, whether we were a human or an elephant or a kangaroo, 34

35 craving arose craving to not separate from that body. Then fear arose, because of the attachment to not wanting to leave the body: that s what causes fear at the time of death. After that, grasping arose, a stronger form of attachment, this time in our case attachment to receiving a human body. Now, in the case of someone who is going to be reborn in the hot hells the craving is the same not wanting to separate from their body but the grasping is to heat because they feel very cold. Many times dying people say they feel cold and beg for blankets, but even if you give them two or three it won t be enough: their grasping at heat is so strong. (This could also happen because the fire element is dissolving at that point.) The grasping at heat activates a negative karmic seed, the second link, which causes their mind to migrate to a hell being s body right after death. The grasping is the very close condition; there were, of course, the previously-created causes: the first link, ignorance, and the second, karma. GRASPING AT A HUMAN REBIRTH AT THE TIME OF DEATH IS A CAUSE FOR ACHIEVING ONE In our case, as humans, the very close condition at the time of our past death, just before the gross consciousness ceased, was the grasping at, the wish to receive, a human body. In other words, in order to receive this perfect human rebirth that we have now, we must have had not only the karma of perfect morality and great generosity but also the strong desire grasping, the ninth link to have a human body. When we understand that attachment to this life is never virtuous but attachment at the time of death to either a human life or rebirth in a pure land is virtuous, then we can understand the function of this link of grasping. In other words, whereas craving and grasping are certainly operating in our daily life in the form of attachment, in the context of the twelve links they are more to do with the connection of one life to the next. 35